Loved ones, in our exposition of Genesis 9, we took a specific theological stance regarding the Noahic Covenant. We argued that God made this covenant fundamentally with Noah (as a believing federal head) and that it functions as an administration of the Covenant of Grace. In this view, the preservation of the physical world is not an end in itself, but a means to ensure that the “Seed of the woman” (Gen. 3:15) could arrive to crush the serpent.
However, if you read widely within the Reformed tradition, you will find that this is not the only view. Excellent theologians have disagreed on the precise relationship between the rainbow and the cross. Is the Noahic Covenant purely a “common grace” contract with creation, distinct from salvation? Or is it an essential chapter in the story of redemption?
This excursus explores the theological debate regarding the Noahic Covenant, arguing that it is best understood as a subservient administration of the Covenant of Grace, while acknowledging the validity of the “Common Grace” view prevalent in Reformed theology.
The Case for Unity: An Administration of Grace
The position we have taken in this series—that the Noahic Covenant is part and parcel of the Covenant of Grace—rests on several key biblical pillars. This view has been held by stalwarts like Francis Turretin and Herman Witsius, and more recently by O. Palmer Robertson.
The Recipient of the Covenant
First, look at who stands at the center of the covenant: Noah. As we saw in Genesis 6:8, Noah “found favor” (grace) in the eyes of the Lord. He is a justified man, a “heir of the righteousness that comes by faith” (Heb. 11:7). God establishes this covenant with a believer, not with humanity in the abstract. Just as the Abrahamic covenant was made with Abraham and extended to his household, this covenant is made with Noah and extends to the whole world which is under his stewardship.
The Preservation of the Seed
Second, we must ask: Why does God promise not to destroy the world again? Is it simply because He loves trees and mountains? Scripture suggests a deeper motive. God has already promised that a Savior would come from the seed of Eve (Gen. 3:15). If God were to wipe out humanity every time they deserved it (which is constantly), the line of the Messiah would be extinguished. The physical preservation of the world is absolutely necessary for the spiritual redemption of the world. The stage must stand so the play can happen.
The Language of “Establishment”
The Hebrew word used in Genesis 9:9 is haqim, which is often used to confirm or maintain a promise already given. It suggests that God is not starting from scratch with a brand new, unrelated arrangement, but is carrying forward the redemptive thread that began in Eden.
In this view, the benefits enjoyed by the non-elect (the ungodly, the animals, the earth itself) are “extended benefits,” akin to the dynamic described in the Parable of the Wheat and the Tares. The Master allows the weeds to grow alongside the wheat, not because He loves the weeds, but “lest in gathering the weeds you root up the wheat along with them” (Matt. 13:29). The world is kept spinning solely so that the full harvest of the Church can be gathered.
The Alternative View: A Distinct Covenant of Common Grace
We must acknowledge, however, that many heavyweight Reformed theologians—including Abraham Kuyper, Louis Berkhof, and John Murray—argue for a sharper distinction. They view the Noahic Covenant as a Covenant of Common Grace (or Covenant of Preservation) that is distinct and separate from the Covenant of Grace.
The Universal Scope
The primary argument for this view is the parties involved. God covenants with “all flesh”—including animals and those who will never be saved. How, they ask, can a reprobate person or a cow be in the “Covenant of Grace” which promises eternal life? Therefore, this must be a different legal arrangement entirely—one that promises temporal life to all, regardless of their spiritual status.
The Absence of Redemptive Promises
Proponents of this view point out that Genesis 9 contains no explicit promise of forgiveness, justification, or eternal life. It speaks of seasons, food, and capital punishment. It deals with the Kingdom of Power, not the Kingdom of Grace. Therefore, they argue it is a covenant of preservation, establishing a stable secular order in which the work of redemption can take place, but it is not redemptive in itself.
Distinct Goals
In this framework, God has two separate goals: to preserve creation (Noahic) and to save the elect (Abrahamic/New). The Noahic covenant provides the “common ground” where believers and unbelievers can coexist, build culture, and maintain civil order together, distinct from the spiritual antithesis that separates them in the church.
Why We Hold the Unified View
While the “Distinct Covenant” view protects the unique nature of salvation, we believe the “Unified View” better captures the Christ-centered nature of history.
Scripture tells us that all things were created for Christ and hold together in Him (Col. 1:16-17). There is no “secular” realm that operates independently of God’s redemptive purpose. If the world is preserved, it is preserved for Jesus.
When God hangs His war bow in the clouds, He is effectively saying, “I will hold back my wrath from this sin-cursed world.” Why? So that He can one day take that wrath upon Himself on the cross. The temporal peace of the Noahic covenant is the shadow; the eternal peace of the New Covenant is the substance. The ungodly neighbor enjoys the sunshine and the harvest only because God is patient toward His elect, “not wishing that any should perish, but that all should reach repentance” (2 Peter 3:9). The timeline of history is extended solely to ensure the full gathering of God’s people.
Therefore, we see the Noahic Covenant as the broad, stabilizing foundation of the Covenant of Grace—the “outer court” of the temple, if you will—where the physical world is secured so that the Holy of Holies can be built.
Key Terms
- Covenant of Grace: The overarching covenant in history whereby God offers salvation to sinners through faith in Christ. We argue the Noahic Covenant is a subservient administration of this one great covenant.
- Common Grace: The undeserved favor God shows to all people (elect and non-elect) by restraining sin, delaying judgment, and providing temporal blessings (rain, sun, food).
- Particular Grace: The saving grace given only to the elect, resulting in regeneration and eternal life.
- Covenant of Preservation: A term often used by those holding the “Distinct View” to describe the Noahic Covenant, emphasizing its function to maintain the natural order rather than save souls.
- Federal Headship: The principle that a representative acts on behalf of a group. In our view, Noah acts as a head for humanity, securing temporal preservation for all, which serves the ultimate purpose of Christ, the final Federal Head.